DOCSLIB.ORG

Examples of Nondual Thinkers and Mystics B.C

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text
Examples of Nondual Thinkers and Mystics B.C Examples of Nondual Thinkers and Mystics B.C. Abraham, Jacob, Elijah 2000-800 (MesopotamiaVedic Period c.1500-c.500 (Indian Subcontinent) Pre-Classical Hinduism c.500-c.200 (Indian Subcontinent) Upanishads 800-300 (India) Pythagoras c.570-c.495 (Ionia) Buddha c. Late 6th century-Early 5th century (India) Heraclitus c.535-c.475 (Ionia) Parmenides c.515 (Magna Graecia) Socrates c.470-399 (Greece) Plato c.425-c.348 (Greece) The Republic; Timaeus Lao-Tsu c.5th to 6th century (China) Tao Te Ching A.D. FIRST CENTURY Philo of Alexandria c.25 B.C.-c.50 A.D. (Egypt) Jesus of Nazareth c.4 B.C.-c.33 A.D. (Roman Empire; Palestine) Paul of Tarsus c.5-66 (Roman Empire) Ignatius of Antioch c.35-c.107 (Syria; Rome) SECOND CENTURY Clement of Alexandria c.150-c.215 (Egypt) THIRD CENTURY Origen c.185-254 (Egypt) On First Principles; On Prayer Plotinus c.205-270 (Egypt; Roman Empire) Enneads Anthony the Great c.251-356 (Egypt) Desert Fathers and Mothers begin 3rd century (Egypt; Turkey; Syria; Palestine) FOURTH CENTURY Syncletica of Alexandria c.280-c.350 (Egypt) Athanasius of Alexandria c.296-373 (Egypt) Life of Antony; On the Incarnation of the Word Macarius of Egypt c.300-391 (Egypt) Ephrem the Syrian c.306-373 (Syria) Gregory Naziansus c.329-390 (Cappadocia) Basil of Caesarea c.330-379 (Cappadocia) On the Holy Spirit Gregory of Nyssa c.335-c.395 (Cappadocia) Abba Poemen c.340-450 (Egypt) Evagrius Ponticus 345-399 (Pontus; Constantinople; Egypt) The Praktikos Augustine of Hippo 354-430 (Numidia) Confessions; City of God Copyright © 2019 Center for Action and Contemplation Page 1 of 5 FIFTH CENTURY Pseudo-Dyonisius c. Late 5th-Early 6th century—The Divine Names; The Mystical Theology SIXTH CENTURY St. Benedict c.480-543 (Italy) Rule of St. Benedict SEVENTH CENTURY John Climacus c.579-649 (Mount Sinai) The Ladder of Divine Ascent Maximus the Confessor c.580-662 (Constantinople) Hesychasm in Orthodox Christianity Zen Buddhism (Japan) Tibetan Buddhism EIGHTH CENTURY Rabia Basri 713-801 (Iraq) Adi Shankara c.788-c.820 (India) NINTH CENTURY John Scotus Eriugena c.815-c.877 (Ireland) TENTH CENTURY Symeon the New Theologian 949-1022 (Constantinople) ELEVENTH CENTURY Qushayri 986-1073 (Iran) Al-Ghazali 1058-1111 (Persia) TWELFTH CENTURY William of St. Thierry c.1080-1148 (France) Bernard of Clairvaux 1090-1153 (France) Sermons on the Song of Songs Hugh of St. Victor c.1096-1141 (Paris) Hildegard of Bingen 1098-1179 (Holy Roman Empire; Germany) Scivias Aelred of Rievaulx 1110-1167 (England) Richard of St. Victor d.1173 (Paris) Ibn Arabi 1165-1240 (Spain; Syria) The Bezels of Wisdom THIRTEENTH CENTURY Francis of Assisi c.1181-1226 (Italy) Canticle of the Sun Giles of Assisi c.1190-1262 (Italy) Clare of Assisi 1194-1253 (Italy) Copyright © 2019 Center for Action and Contemplation Page 2 of 5 Beguines and Beghards 13th-16th century (N. Europe; Low Countries; Netherlands; Belgium) Dogen 1200-1253 (Japan) Mechtilde of Magdeburg c.1207-c.1282 (Saxony) Rumi 1207-1273 (Persia) Fakhr-al-Din Iraqi 1213-1289 (Persia) Divine Flashes Hadewijch of Antwerp c.1220-c.1260 (Low Countries; Netherlands; Belgium) Bonaventure c.1221-1274 (Italy) The Journey of the Mind into God Raymond Lull c.1232-c.1315 (Spain) Angela of Foligno 1248-1309 (Italy) Meister Eckhart c.1260-c.1328 (Holy Roman Empire; Germany) Duns Scotus c.1266-1308 (Britain; Paris; Scotland) FOURTEENTH CENTURY Richard Rolle c.1290-1349 (England) Jan of Ruysbroeck c.1293-1381 (Low Countries; Belgium) Henry Suso c.1295-1366 (Holy Roman Empire; Germany) Gregory Palamas 1296-1357 (Greece) Johannes Tauler c.1300-1361 (Germany) Hafiz c. 1325-1389 (Persia) Walter Hilton c.1340-1396 (England) The Scale of Perfection Julian of Norwich c.1342-c.1416 (England) Revelations of Divine Love Catherine of Siena 1347-1380 (Italy) Thomas a Kempis 1380-1471 (Holy Roman Empire; Germany) The Imitation of Christ Cloud of Unknowing late 14th century (England) FIFTEENTH CENTURY Nicholas of Cusa c.1401-1464 (Holy Roman Empire; Germany) Nicholas von der Flue c.1417-1487 (Switzerland) Kabir c.1440-c.1518 (India) Catherine of Genoa c.1447-1510 (Italy) Desiderius Erasmus 1466-1536 (Netherlands) SIXTEENTH CENTURY Ignatius of Loyola 1491-1556 (Spain; Italy) Spiritual Exercises Francisco de Osuna c.1492-c.1540 (Spain) Teresa of Avila 1515-1582 (Spain) The Interior Castle Isaac Luria 1534-1572 (Israel) John of the Cross 1542-1591 (Spain) Ascent of Mt. Carmel; Dark Night of the Soul Francis de Sales 1567-1622 (Holy Roman Empire; Switzerland) Jacob Boehme 1575-1624 (Holy Roman Empire; Germany) Copyright © 2019 Center for Action and Contemplation Page 3 of 5 SEVENTEENTH CENTURY Brother Lawrence c. 1614-1691 (France) The Practice of the Presence of God Blaise Pascal 1623-1662 (France) Pensées George Fox 1624-1691 (England) EIGHTEENTH CENTURY Jean Pierre de Caussade 1675-1751 (France) Abandonment to Divine Providence Emmanuel Swedenborg 1688-1772 (Sweden; England) Baal Shem Tov c. 1700-1760 (Poland) John Wesley 1703-1791 (England) Macarius of Corinth 1731-1805 (Greece) Compiled Philokalia St. Nicodemus of the Holy Mountain 1749-1809 (Greece) Compiled Philokalia Seraphim of Sarov 1754-1833 (Russia) William Blake 1757-1827 (England) Jarena Lee 1783-1864 (USA) The Life and Religious Experience of Jarena Lee' Rebecca Cox Jackson 1795-1871 (USA) Sojourner Truth c.1797-1883 (USA) NINTEENTH CENTURY William Wordsworth 1770-1850 (England) Henry David Thoreau 1817-1862 (USA) Friedrich von Hugel 1852-1925 (England) Charles de Foucauld 1858-1916 (France; Algeria) Therese of Lisieux 1873-1897 (France) The Story of a Soul Elizabeth of the Trinity 1880-1906 (France) TWENTIETH CENTURY Rabindranath Tagore 1861-1941 (India) Mahatma Gandhi 1869-1948 (India) D.T. Suzuki 1870-1966 (Japan) Evelyn Underhill 1875-1941 (England) Mysticism Rainer Maria Rilke 1875-1926 (born in Austria; Europe) Martin Buber 1878-1965 (born in Austria; Europe; Israel) I and Thou Ramana Maharishi 1879-1950 (India) Teilhard de Chardin 1881-1955 (France) The Phenomenon of Man Paramahansa Yogananda 1893-1952 (India) Thomas Raymond Kelly 1893-1941 (USA) Hugo Enomiya-Lassalle 1898-1990 (Germany) Howard Thurman 1899-1981 (USA) The Centering Moment; Jesus and the Disinherited Karl Rahner 1904-1984 (Germany) Dag Hammarskojold 1905-1961 (Sweden) Markings Bede Griffiths 1906-1993 (England; India) Copyright © 2019 Center for Action and Contemplation Page 4 of 5 Abraham Joshua Heschel 1907-1972 (Poland, USA) Man is Not Alone; The Sabbath Simone Weil 1909-1943 (France) Waiting on God Abhishiktananda (Henri Le Saux) 1910-1973 (France; India) Mother Teresa 1910-1997 (India) Etty Hillesum 1914-1943 (Netherlands) Alan Watts 1915-1973 (England; USA) The Way of Zen Thomas Merton 1915-1968 (USA) New Seeds of Contemplation; The Seven Storey Mountain John Main 1926-1982 (England) Thich Nhat Hanh b.1926 (Vietnam; France) The Heart of Understanding; The Miracle of Mindfulness Martin Luther King Jr. 1929-1968 (USA) Anthony de Mello 1931-1987 (India) Bernadette Roberts 1931-2017 (USA) Gerald May 1940-2005 (USA) Raimon Pannikar 1918-2010 (Spain) The Unknown Christ of Hinduism Beatrice Bruteau 1930-2014 (USA) God's Ecstasy Thea Bowman 1937-1990 (USA) Wayne Teasdale 1945-2004 (USA) Copyright © 2019 Center for Action and Contemplation Page 5 of 5 .
Load more

Recommended publications
  • FASTING and PRAYER OUR HOPE the Anchor of Our Soul
    FASTING AND PRAYER OUR HOPE The Anchor of Our Soul April 7, 2019 4th Sunday of Lent John of the Ladder Revision F GOSPEL: Mark 9:17-30 EPISTLE: Hebrews 6:13-20 Today’s Gospel lesson is virtually ignored in the West except for some charismatic churches due to its controversial nature. In the Eastern lectionary, however, it is used twice: here from Mark 9 and on the 10th Sunday after Pentecost from Matthew 17. Here the theme of fasting and prayer will be covered while on the 10 Sunday after Pentecost, the theme of a faith capable of moving mountains will be used. Today’s Epistle lesson has been used by some Western churches, but is falling into disuse also. Table of Contents Background for the Gospel Lesson ............................................................................................................................ 560 Gospel: Mark 9:14-30, (Matthew 17:14-21, Luke 9:37-42) ..................................................................................... 561 History of Fasting ........................................................................................................................................... 563 Types of Prayer .............................................................................................................................................. 569 Epistle: Hebrews 6:13-20 .......................................................................................................................................... 572 Oaths and Promises .......................................................................................................................................
    [Show full text]
  • Bishop Robert Barron Recommended Books
    BISHOP ROBERT BARRON’S Recommended Books 5 FAVORITE BOOKS of ALL TIME SUMMA THEOLOGIAE Thomas Aquinas THE DIVINE COMEDY Dante Alighieri THE SEVEN STOREY MOUNTAIN Thomas Merton MOBY DICK Herman Melville MACBETH William Shakespeare FAVORITE Systematic Theology BOOKS CLASSICAL: • Summa Theologiae St. Thomas • On the Trinity (De trinitate) St. Augustine • On First Principles (De principiis) Origen • Against the Heresies (Adversus haereses) Irenaeus • On the Development of Christian Doctrine John Henry Newman MODERN/CONTEMPORARY: • The Spirit of Catholicism Karl Adam • Catholicism Henri de Lubac • Glory of the Lord, Theodrama, Theologic Hans Urs von Balthasar • Hearers of the Word Karl Rahner • Insight Bernard Lonergan • Introduction to Christianity Joseph Ratzinger • God Matters Herbert McCabe FAVORITE Moral Theology BOOKS CLASSICAL: • Secunda pars of the Summa theologiae Thomas Aquinas • City of God St. Augustine • Rule of St. Benedict • Philokalia Maximus the Confessor et alia MODERN/CONTEMPORARY: • The Sources of Christian Ethics Servais Pinckaers • Ethics Dietrich von Hilldebrand • The Four Cardinal Virtues and Faith, Hope, and Love Josef Pieper • The Cost of Discipleship Dietrich Bonhoeffer • Sanctify Them in the Truth: Holiness Exemplified Stanley Hauerwas FAVORITE Biblical Theology BOOKS CLASSICAL: • Sermons Origen • Sermons and Commentary on Genesis and Ennarationes on the Psalms Augustine • Commentary on John, Catena Aurea, Commentary on Job, Commentary on Romans Thomas Aquinas • Commentary on the Song of Songs Bernard of Clairvaux • Parochial and Plain Sermons John Henry Newman MODERN/CONTEMPORARY: • Jesus and the Victory of God and The Resurrection of the Son of God N.T. Wright • The Joy of Being Wrong James Alison • The Theology of the Old Testament Walter Brueggemann • The Theology of Paul the Apostle James D.G.
    [Show full text]
  • Theology Is Everywhere 2.3: the Path of Mysticism Cosmology
    Theology is Everywhere 2.3: The Path of Mysticism Cosmology & Worldview The Paradox of the Mystical Life Mysticism defined Figurative Language Poetry & Mysticism Other Paradoxes: the Particular and the Universal Christian Mysticism - Imitation of Christ Mystical Interpretation: allegory. St. Teresa of Avila (1515–1582): Nada te turbe…sola Dios basta! Via Negativa (Apophatic Theology) & Via Positiva (Cataphatic Theology) Mystical Union: Ecstacy (Standing outside oneself) The Mystic Path: The Science of Removing Mental Limitations 1. The Awakening: 2. Purgation 3. Illumination 4. The Dark Night of the Soul: Embracing times of shadow 5. Union With the Divine: Ultimate Reality Be lover and Beloved Hesychasm: Divine Silence Embraced by Uncreated Light Walking the Labyrinth So what’s a mystic? Mysticism & Intimacy with God: Jesus and his Friend “I am my beloved’s and he is mine.” ~ Song of Solomon 2:16 Evelyn Underhill quote: “Mysticism offers us the history, as old as civilization, of a race of adventurers who have carried to its term the process of a deliberate and active return to the divine fount of things. They have surrendered themselves to the life-movement of the universe, hence have lived an intenser life than other beings can even know…. Therefore they witness to all that our latent spiritual consciousness, which shows itself in the ‘hunger for the absolute,’ can be made to mean to us if we develop it, and have in this respect an unique importance for the race.”~ Mysticism Ethics and Mysticism: Howard Thurman "Don't ask yourself what the world needs. Ask yourself what makes you come alive and then go do that.
    [Show full text]
  • SWAMI YOGANANDA and the SELF-REALIZATION FELLOWSHIP a Successful Hindu Countermission to the West
    STATEMENT DS213 SWAMI YOGANANDA AND THE SELF-REALIZATION FELLOWSHIP A Successful Hindu Countermission to the West by Elliot Miller The earliest Hindu missionaries to the West were arguably the most impressive. In 1893 Swami Vivekananda (1863 –1902), a young disciple of the celebrated Hindu “avatar” (manifestation of God) Sri Ramakrishna (1836 –1886), spoke at the World’s Parliament of Religions in Chicago and won an enthusiastic American following with his genteel manner and erudite presentation. Over the next few years, he inaugurated the first Eastern religious movement in America: the Vedanta Societies of various cities, independent of one another but under the spiritual leadership of the Ramakrishna Order in India. In 1920 a second Hindu missionary effort was launched in America when a comparably charismatic “neo -Vedanta” swami, Paramahansa Yogananda, was invited to speak at the International Congress of Religious Liberals in Boston, sponsored by the Unitarian Church. After the Congress, Yogananda lectured across the country, spellbinding audiences with his immense charm and powerful presence. In 1925 he established the headquarters for his Self -Realization Fellowship (SRF) in Los Angeles on the site of a former hotel atop Mount Washington. He was the first Eastern guru to take up permanent residence in the United States after creating a following here. NEO-VEDANTA: THE FORCE STRIKES BACK Neo-Vedanta arose partly as a countermissionary movement to Christianity in nineteenth -century India. Having lost a significant minority of Indians (especially among the outcast “Untouchables”) to Christianity under British rule, certain adherents of the ancient Advaita Vedanta school of Hinduism retooled their religion to better compete with Christianity for the s ouls not only of Easterners, but of Westerners as well.
    [Show full text]
  • Cycles and Concentricity in Hildegard of Bingen's Scivias in Ma
    Sylvie Thode Mount Menoikeion Seminar June 2018 Over and Over: Cycles and Concentricity in Hildegard of Bingen’s Scivias In many religions, and especially within various Christian traditions, repetition is used as penance: a priest might tell a Catholic parishioner to repeat five Hail Mary prayers and five Our Father’s as punishment for some sin. In a more drastic example, a monk from the Middle Ages might take to flagellating himself repeatedly for something as small as an impure thought, or just simply to connect with the pain Christ felt at the Crucifixion. However, repetition can also represent moments of praise or exaltation: one need only think of Handel’s Hallelujah Chorus. In traditions outside Christianity as well repetitive acts of devotion are used to celebrate God and achieve closeness with the divine force. In the Turkish sect of Sufism, a mystical strain of Islam, people known as whirling dervishes twirl in a circle over and over until they essentially lose all sense of where they are, and are said to access a high plane, closer to God’s divinity. One of the key figures of Christian mysticism, St. Hildegard of Bingen who lived in Germany during the 12th century, is especially exemplary of the power of repetitive, devotional motions of prayer. Hildegard is most well-known for her extensive visions of God, the Trinity, the Universe, and Heaven: she recorded these visions in a book called Scivias, which is a truncated form of the theological phrase Sci Vias Domini, or “know the ways of the Lord.” The book is divided into three “books,” a numerological allusion to the Trinity, with each book being a collection of individual visions.
    [Show full text]
  • Fables of King Arthur
    MIRATOR 9:1 (2008) 19 Fables of King Arthur Aelred of Rievaulx and Secular Pastimes Jaakko Tahkokallio Introduction This article sets out to contextualise the famous Arthurian anecdote found in the Speculum Caritatis by Aelred of Rievaulx (c. 1110–1167) on two different levels. Firstly, I shall offer an analysis of the immediate textual context of this controversial passage, by which I wish to demonstrate that it is best interpreted as a reference to orally circulated stories, not to the Latin history of Geoffrey of Monmouth, as has often been argued. Secondly, I explore the ways in which Aelred speaks of storytelling and other secular pastimes elsewhere in his works, since I understand that his more general views on these topics provide important contextual information for the interpretation of the Arthurian anecdote. Doing this, I wish to emphasise how the anecdote is related to communication with monks who were probably strongly associated with lay aristocratic culture, and how, in consequence, the passage is all the more likely to refer to forms of vernacular storytelling pertaining to the settings of secular life. Furthermore, I shall address the issue of how Aelred, contrasting monastic and secular ways of life, invoked the views of St. Augustine on pagan theatre, entertainers, and poetry. I shall briefly examine the relationship between the ideas of these two writers, and argue that Aelred used St. Augustine's ideas not only because they were topoi of a literary tradition in which he was writing, but because he found them useful in his analysis of contemporaneous cultural phenomena, even though these were certainly very different from those St.
    [Show full text]
  • Profile Aelred of Rievaulx
    KNOWING & DOING A Teaching Quarterly for Discipleship of Heart and Mind This article originally appeared in the Fall 2007 issue of Knowing & Doing. C.S. LEWIS INSTITUTE PROFILES IN FAITH Aelred of Rievaulx (1110-1167) Friend and Counselor by James M. Houston Senior Fellow, C.S. Lewis Institute Founder of Regent College, Professor of Spiritual Theology (retired), and Lecturer at Wycliffe Hall, Oxford University elred of Rievaulx was born at Hexham, No, no, I beg; no, my sons, do not strip your father of an area considered remote in today’s the vesture of suffering. I am quite all right, I am not England, but a rich cultural center of hurt, I am not upset; this son of mine who threw me Northumbria in his day. Neither Eng- into the fire, has cleansed, not destroyed me. He is my AA lish nor Scottish in its independence, its son, but he is ill. I am indeed not sound of body, but he frontier character enabled Aelred’s family to exert in his sickness has made me sound in soul, for blessed ecclesial influence over both countries as devout and are the peacemakers, for they shall be called the sons godly priests. With such moral exemplars, it is under- of God’. And then taking his head in his hands, the standable that priestly celibacy, enforced elsewhere most blessed man kisses him, blesses and embraces by the Gregorian Reform, was so slow in entering him, and gently sought to soothe his senseless anger into their realm of influence; it must have seemed against himself, just as though he felt no pain from unnecessary.
    [Show full text]
  • The Inner Light: the Beatles, India, Gurus, and the Legacy
    The Inner Light: The Beatles, India, Gurus, and the Legacy John Covach Institute for Popular Music, University of Rochester Arthur Satz Department of Music Eastman School of Music Main Points The Beatles’ “road to India” is mostly navigated by George Harrison John Lennon was also enthusiastic, Paul somewhat, Ringo not so much Harrison’s “road to India” can be divided into two kinds of influence: Musical influences—the actual sounds and structures of Indian music Philosophical and spiritual influences—elements that influence lyrics and lifestyle The musical influences begin in April 1965, become focused in fall 1966, and extend to mid 1968 The philosophical influences begin in late 1966 and continue through the rest of Harrison’s life Note: Harrison began using LSD in the spring of 1965 and discontinued in August 1967 Songs by other Beatles, Lennon especially, also reflect Indian influences The Three “Indian” songs of George Harrison “Love You To” recorded April 1966, released on Revolver, August 1966 “Within You Without You” recorded March, April 1967, released on Sgt Pepper, June 1967 “The Inner Light” recorded January, February 1968, released as b-side to “Lady Madonna,” March 1968 Three Aspects of “Indian” characteristics Use of some aspect of Indian philosophy or spirituality in the lyrics Use of Indian musical instruments Use of Indian musical features (rhythmic patterns, drone, texture, melodic elements) Musical Influences Ravi Shankar is principal influence on Harrison, though he does not enter the picture until mid 1966 April 1965: Beatles film restaurant scene for Help! Harrison falls in love with the sitar, buys one cheap Summer 1965: Beatles in LA hear about Shankar from McGuinn, Crosby (meet Elvis, discuss Yogananda) October 1965: “Norwegian Wood” recorded, released in December on Rubber Soul.
    [Show full text]
  • The Well-Trained Theologian
    THE WELL-TRAINED THEOLOGIAN essential texts for retrieving classical Christian theology part 1, patristic and medieval Matthew Barrett Credo 2020 Over the last several decades, evangelicalism’s lack of roots has become conspicuous. Many years ago, I experienced this firsthand as a university student and eventually as a seminary student. Books from the past were segregated to classes in church history, while classes on hermeneutics and biblical exegesis carried on as if no one had exegeted scripture prior to the Enlightenment. Sometimes systematics suffered from the same literary amnesia. When I first entered the PhD system, eager to continue my theological quest, I was given a long list of books to read just like every other student. Looking back, I now see what I could not see at the time: out of eight pages of bibliography, you could count on one hand the books that predated the modern era. I have taught at Christian colleges and seminaries on both sides of the Atlantic for a decade now and I can say, in all honesty, not much has changed. As students begin courses and prepare for seminars, as pastors are trained for the pulpit, they are not required to engage the wisdom of the ancient past firsthand or what many have labelled classical Christianity. Such chronological snobbery, as C. S. Lewis called it, is pervasive. The consequences of such a lopsided diet are now starting to unveil themselves. Recent controversy over the Trinity, for example, has manifested our ignorance of doctrines like eternal generation, a doctrine not only basic to biblical interpretation and Christian orthodoxy for almost two centuries, but a doctrine fundamental to the church’s Christian identity.
    [Show full text]
  • An Evaluation of Speaking in Tongues As Angelic Language from the Judaean and Early Christian Perspectives
    An Evaluation of Speaking in Tongues as Angelic Language from the Judaean and Early Christian Perspectives Eben de Jager Abstract In contemporary Pentecostal and Charismatic circles glossolalia is Keywords often referred to as the tongues of angels, with 1 Corinthians 13:1 Tongues of angels, angeloglossy, xenolalia, glossolalia, being quoted. Yet writings on the tongues of angels available in hebraeophone. the first century and the Judaean context from which Paul wrote do not support such a narrative. In addition, the Corinthian About the Author1 context and the writings of the Church Fathers also paint a picture Eben de Jager not aligned with the contemporary view. An analysis of 1 Masters Degree, UNISA. He is a member of Spirasa (The Spirituality Corinthians 13:1–3 shows it to be a weak support for establishing Association of South Africa). the concept of contemporary ‘angelic language’. Other influences may have given rise to the idea of glossolalia as the tongues of angels, but the Bible does not appear to support such a view. 1 The views expressed herein are those of the author and do not necessarily represent the beliefs of the South African Theological Seminary. Conspectus—The Journal of the South African Theological Seminary ISSN 1996-8167 https://www.sats.edu.za/conspectus/ This article: https://www.sats.edu.za/de-jager-an-evaluation-of-speaking-in-tongues Conspectus, Volume 28, September 2019 35 1. Introduction There are many different views on the gift of tongues, or glossolalia, in Christian circles today. Cartledge (2000:136–138) lists twelve possibilities of what the linguistic nature of glossolalia might be, based on his study of various scholars’ work.
    [Show full text]
  • Great Cloud of Witnesses.Indd
    A Great Cloud of Witnesses i ii A Great Cloud of Witnesses A Calendar of Commemorations iii Copyright © 2016 by The Domestic and Foreign Missionary Society of The Protestant Episcopal Church in the United States of America Portions of this book may be reproduced by a congregation for its own use. Commercial or large-scale reproduction for sale of any portion of this book or of the book as a whole, without the written permission of Church Publishing Incorporated, is prohibited. Cover design and typesetting by Linda Brooks ISBN-13: 978-0-89869-962-3 (binder) ISBN-13: 978-0-89869-966-1 (pbk.) ISBN-13: 978-0-89869-963-0 (ebook) Church Publishing, Incorporated. 19 East 34th Street New York, New York 10016 www.churchpublishing.org iv Contents Introduction vii On Commemorations and the Book of Common Prayer viii On the Making of Saints x How to Use These Materials xiii Commemorations Calendar of Commemorations Commemorations Appendix a1 Commons of Saints and Propers for Various Occasions a5 Commons of Saints a7 Various Occasions from the Book of Common Prayer a37 New Propers for Various Occasions a63 Guidelines for Continuing Alteration of the Calendar a71 Criteria for Additions to A Great Cloud of Witnesses a73 Procedures for Local Calendars and Memorials a75 Procedures for Churchwide Recognition a76 Procedures to Remove Commemorations a77 v vi Introduction This volume, A Great Cloud of Witnesses, is a further step in the development of liturgical commemorations within the life of The Episcopal Church. These developments fall under three categories. First, this volume presents a wide array of possible commemorations for individuals and congregations to observe.
    [Show full text]
  • Download Timeline Cards
    APPENDIX 4 THE TRADITION TIMELINE CARDS uotations from Masters in the Christian Contemplative Tradition Be still and know that I am God. PSALM 46:10 Peace is my parting gi to you, my own peace, such as the world cannot give. Set your troubled hearts at rest and banish your fears… I have spoken these words to you so that my joy may be in you and your joy may be complete. Blessing from JESUS Gospel according to St John 14:27, 15:11 e Spirit comes to help us in our weakness. When we cannot choose words in order to pray properly, the Spirit expresses that plea in a way that could never be put into words. ST PAUL Letter to the Romans 8:26 It is better to be silent and real than to alk and be unreal. ST IGNATIUS OF ANTIOCH 35–108 An Apostolic Father, he was the third Bishop of Antioch and was a student of John the Apostle. Tradition says that he was one of the children Jesus took in his arms and blessed. He was sentenced to die at the Coliseum. A man’s life is short when measured against the time to come... Let us persevere in our acts of asceticism, that we may not become weary and disheartened. St Anthony also known as ANTHONY THE GREAT 251–356 Christian hermit and monk, a prominent leader among the Desert Fathers. He was over 100 years old when he died. e mind should unceasingly cling to the formula*. Until strengthened by continual use of i, it casts off and rejects the rich and ample matter of all kinds of though, and restricts itself to the poverty of the single verse.
    [Show full text]